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Earthly Houfe or Tabernacle to an Heavenly Houfe or Building, as, ever any Thing can be spoken by Men or Angels.'

HAD J. W. fo determined, the Vicar would fcarce have prov'd it falfe, though he rafhly afferts it fo but the Truth is, J. W. determined no fuch Matter, but barely quoted W. P's Words in his Reafon against Railing, to defend that Author from what the Writer of the Snake had faid against him. 'Tis very unjuft to accufe a Man of falfly determining a Thing, when he only relates what another had said about it.

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Of the Coming of Christ to Judgment.

As then, we have before fhewn, that the Quakers do firmly believe a Refurrection, both of the Just and Unjust, according to the Scripture; fo alfo they do believe with the Apostle Paul, that God hath appointed a Day, in the which he will judge the World in Righteoufnefs, by that Man [Chrift] whom he bath ordained; whereof be bath given Affurance unto all Men, in that he hath raifed him from the Dead. Acts xvii. 31. And that the Lord Jefus Christ shall judge the Quick and the Dead at his Appearing, and his Kingdom. 2 Tim. iv. I. So that the Cavils of their Opposers, are grounded not upon their denying the ScriptureDeclaration on thefe Heads, but on their refufing to express themselves in Terms and Phrases different from what the Holy Ghoft has there laid down.

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THE Vicar, pag. 239. forms this Quest. Is there befides Chrift's outward coming in the • Flesh at Jerufalem, and his inward coming by his Spirit to reprove and judge for Sin, another coming of Chrift in the Flefh to Judgment, at the End of the World?' For this he cites G.W's Light and Life, p. 41.

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Now G. Whitehead in that Place afks no fuch Question, but fays, We do acknowledge the feveral Comings of Chrift according to the Scriptures, both that in the Flesh, and that in the Spirit, which is manifest in several Degrees, at there is a growing from Glory to Glory. But three Comings of Chrift, [not only that in the Flesh at Jerufalem, and that in the Spirit, but also another Coming in the Flesh yet to be expected] we do not read of, but a fecond Coming without Sin unto Salvation, which in the Apoftle's Days was looked for.'

So that the Vicar's Charge of a very unfair Way of stating the Queftion, falls upon his own Head who stated it. Why then did he so state it, unless to shew wherein the Quakers and himself agree; They, be fays, are negative to Chrifts coming again in the fame grofs Earthly Body in which he came at Jerufalem; And we, never thought of, nor afferted his coming again with fuch a gross Earthly Body. If fo, that Point is out of Difpute, and G. W. as orthodox as the Vicar. Nor did the Qua kers, as we know of, ever call Chrift's Body a gross Earthly Body.

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BUT the true State of the Queftion, he fays, is, whether our Saviour Jefus Chrift, who ⚫ came in the Flesh at Jerufalem, and is now per• fonally

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fonally exifting in the true and proper Nature of Man, a human Body and Soul in Heaven, ⚫ without them and all other Men, is to come again outwardly, in his Human visible Glorified Body, in great Glory at the End of the World, to judge the Quick and the Dead?' That Chrifts (u) coming to Judgment, shall be in his Glorified Body without us, is acknowledged by the Quakers; when the Vicar fhall have fhewn them, that the Holy Scriptures call Christ's Glorified Body Human, they may put that Epithet to it; but till then, they think themselves as juftifiable in omitting that Term, as he is in using it.

HIS Quotations pag. 240. from G. Whitehead, and Benjamin Coole, are not justly produced.

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THE former, in his Nature of Christianity, p. 29. has indeed thefe Words, Doft thou look for Chrift as the Son of Mary, to appear outwardly in a Bodily Existence, to fave thee, according to thy Words, p. 30? If thou doft, thou mayft look until thy Eyes drop out, before ⚫ thou wilt' fee fuch an Appearance of him.'

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THESE laft Words plainly relate to fuch an Appearance of Chrift, as G. W's Opponent had fpoken of in the Place referr'd to; but what that Expreffion was, we know not, fince G. W. does not feem to have fully recited him. If theVicar has that Adverfary's Book, which we have not, he might have fet this Matter in a plain Light; if not, he should have forborn determining any Thing about it.

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THE latter, viz. B. Coole, he mifreprefents, as querying where he does not; his Words taken together, as in his Honesty the trueft Polley, p. 106. are very found; for, he treating in that Place of the Creed commonly called the Apostles, and fhewing the Quakers Belief thereof, when he comes to these Words, And from thence he shall come to judge both quick and Dead, fays thus, From thence he shall come, implies he shall leave that Glory with which he is glorified with the Father. Now if it be intended only, that there is a Day appointed, wherein he shall come in Power and great Glory to judge both Quick and Dead according to their Works, we fubfcribe to that alfo; it being more confonant to the Holy Scriptures Testimony fo to believe and say.'

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THE other Question which he pretends to bring p. 240. from a Book call'd Defence of the true Church, p. 29. we can fay nothing to, not knowing who was the Author of that Book, nor where to find it.

Such of our Opponent's Queries p. 242, 243, 244. as he only puts the Letters W. P. or G. F. to, it cannot be expected we fhould fearch all the Works of thofe Authors, to find what he produces neither Book nor Page for. But feeing we find the Substance of them, and whatever elfe he has advanced in this Section, refpecting either the Kingdom of Heaven being within, or the Locality of Heaven and Hell, compriz'd in the following Questions, viz.

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1. WHAT, and where is that Heaven, in which its faid God doth dwell? Is it above the Firmament, or must a Creature wait to know it manifest in him, and not otherwife?

2. WHAT

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2. WHAT is Hell? And where is it? Is it a certain local Place? Or that, which thro' the Creatures Difobedience, is manifefted in him, and that there is no other?

WE fhall transcribe the following Anfwers to them, given by a Learned Quaker,

To the former Query he says,

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(x) HEAVEN is the highest Place in either outward and local, or inward and fpiritual Situation, and therefore it is called oupar; the Heaven in which it is faid God dwells, is neither only above the Firmament, nor only under the Firmament, but both above and below it, and even every where, where he manifefts himfelf in his Love and Mercy, Goodness, Grace and Glory; and as he dwells in no Place, fo as to be any where, (circumfcriptively) included; fo in every Place he is, fo as to be no where at all excluded. So that if ye afk whether it is above the Firmament only, and not otherwise ? I fay, No; for it is also under the Firmament, or elle the Son of Man could not have been truly faid to be in Heaven (as he is John iii.) in that felf fame Juncture of Time, wherein he was ftanding Bodily, and fpeaking to Nicodemus here on Earth: Neither could the Beast be faid (as he is Rev. xiii.) to blafpheme the Saints that ⚫ dwell in Heaven, if they were not in Heaven, whilft here on Earth; for even he and his Worfhippers (fuperftitiously) adore whatever they deem to be above the Skies, and blafpheme it not. Likewise the Apostles dwelling Politeuma

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(xy S. Filber's Works, p. 851.

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